景德傳燈錄 28.9

28.9

趙州從諗和尚上堂云。金佛不度鑪。木佛不度火。泥佛不度水。真佛內裏坐。菩提涅槃真如佛性盡是貼體衣服。亦名煩惱。不問即無煩惱。且實際理什麼處著得。一心不生萬法無咎。汝但究理坐看三二十年。若不會道截取老僧頭去。夢幻空華何勞把捉。心若不異萬法一如。既不從外得。更拘執作什麼。如羊相似亂拾物安向口裏。老僧見藥山和尚道。有人問著者便教合却口。老僧亦教合却口。取我是淨。一似獵狗專欲喫物。佛法在什麼處。遮裏一千人盡是覓作佛漢子。於中覓一箇道人無。若與空王為弟子。莫教心病最難醫。未有世間時早有此性。世界壞時此性不壞從一見老僧後更不是別人。只是一箇主人公。遮箇更用向外覓物作什麼。正恁麼時莫轉頭換腦。若轉頭換腦即失却去也。時有僧問。承師有言。世界壞時此性不壞。如何是此性。師曰。四大五陰。僧曰。此猶是壞底。如何是此性。師曰。四大五陰（法眼云。是一箇兩箇是壞不壞。且作麼生會。試斷看）。

Upādhyāya Congshen of Zhaozhou entered the hall and said: "A golden Buddha does not endure the furnace; a wooden Buddha does not endure fire; a clay Buddha does not endure water. The true Buddha sits within. Bodhi, nirvāṇa, thusness, and Buddha-nature are all clothes clinging to the body; they are also called afflictions. If one does not ask, there are no afflictions. Where then can the principle of the limit of reality be placed? When not a single thought arises, the ten thousand phenomena are without fault. You need only investigate the principle and sit watching for twenty or thirty years; if you do not understand the Way, cut off this old monk's head. Dreams, phantoms, and empty flowers—why labor to grasp them? If the mind does not differ, the ten thousand phenomena are as one. Since it is not obtained from without, why be further bound and attached? You are just like sheep, randomly picking up things and putting them into your mouths. This old monk saw Upādhyāya Yaoshan say: 'If anyone asks, just make him close his mouth.' This old monk also teaches to close the mouth. Grasping at me is purity; you are just like hunting hounds, intent only on eating things. Where is the Buddhadharma? The thousand people here are all fellows seeking to become Buddhas; among them, not a single person of the Way can be found. If you are disciples of the King of Emptiness, do not let illness of the mind become the most difficult to cure. Before there was a world, this nature already existed; when the world is destroyed, this nature is not destroyed. From the moment you see this old monk, it is no longer someone else; it is just a single master. What use is there in further seeking things outward from this? Right at such a time, do not turn your head and twist your brain; if you turn your head and twist your brain, you immediately lose it." Just then, a monk asked: "We have received the Master's words saying, 'When the world is destroyed, this nature is not destroyed.' What is this nature?" The Master said: "The four great elements and the five aggregates." The monk said: "These are still things that are destroyed. What is this nature?" The Master said: "The four great elements and the five aggregates." (Fayan said: "Are they one or two? Are they destroyed or not destroyed? How do you understand this? Try to judge it!")